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Thera 1.36: Kuma's Son
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(36):Kuma's Son Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =36. Kumā's Son= Reborn in this Buddha-age in the Avanti country,1 at the town of Veḷukaṇḍa in the family of a housefather, he was called Nanda. But his mother's name was Kuma, from where he was known as Kuma's son. He entered the Monk’s order after hearing the venerable Sāriputtapreach, and studied on the slope of the frontier hills; but it was only after he had gone, to hear the Exalted One(Buddha) that he was able so to correct his exercises, as to realize arahantship(enlightenment). As arahant(enlightened) he saw that the other bhikkhus(monks) showed excess in bodily needs, and he addressed them in the doctrine, saying: ---- 36 Sādhu sutaɱ sādhu caritakaɱ|| Sādhu sadā aniketavihāro|| Atthapucchanaɱ padakkhiṇakammaɱ|| Etaɱ sāmaññamakiñcanassā' ti.|| || ---- 36 O goodly are the things our ears now hear! O goodly is the life we here may lead! O good it is always to lack a house!2 Now questioning on things of high import, Now showing all due thanks and reverence: Such is the calling of the true monk, Of him who owns not of anything. ---- 1 See Buddhist India, by Rhys Davids, p. 8 f. It is Noteworthy that one of the principal lay-followers of the Buddha was a lady called the Veḷukaṇḍiyan or -kaṇṭikan, mother of Nanda. This, however, was probably Uttarā; she can scarcely be our Kumā, since she is represented as telling the chief Theras that her only son Nanda had been put to death as a boy by the (king)rājas (rājāno), or oligarchs. Nanda was a common name, and it is possible, if we do not impatiently class all such references as purely legendary, that to call one Nanda Kumāputtawas a convenient distinction among neighbours. It may, of course, have reference to bīna-marriage descent (Saŋy., ii. 236; Ang., i. 26, 88, 164; iii. 336; iv. 63; and cf. Dialogues, i. 193, Ī 5). 2 An allusion to Sutta-Nipāta, verse 844. This is discussed in Saŋy., iii. 9 ff.; 'lacking a house' is symbolical of 'not being engrossed by objects and pleasures of sense.' ---- 1.4-636 Commentary on the stanza of =Kumāputta Thera= The stanza starting with sādhusutaṃ constitutes that of the venerable Thera Kumāputta. What is the origin? It is said that he, having done devoted service toward former Buddhas, became a hermit who wore an antilope’s skin ninety one aeons ago, from now, and was dwelling in the royal garden in the city of Bandmatī, when he saw the Blessed One Vipassī, became pious-minded and offered (Him) oil for rubbing feet (pādabbhañjana). On account of that act of merit, he was reborn in the divine world (devaloka). Beginning thence, he wandered about his rounds of repeated rebirths in excellent existences even (sugati yeva) and was reborn in the family of a wealthy householder (gahapati) in the city of Veḷukaṇṭaka, in the kingdom of Avanti when this Buddha arose. They made him known as “Nanda.” His mother, however, was named Kumā and therefore he came to be called Kumāputta. Having heard the dhamma in the presence of the venerable Sāriputta, he gained pleasing piety, became a monk, and having done his prelimanary duties, did his monk’s duties (samaṇadhamma), and not being able to bring about distinction, approached the Blessed One, listened to the truth (dhamma), had his mental-exercise (kammaṭṭhāna) cleansed, lived at a suitable site (sappāyaṭṭhāna), developed spiritual insight (vipassanā) and visualised (sacchākāsi) Arahantship. Hence, it has been stated in the Apadāna:–- “I lived in the royal garden in the city of Bandhumatī; I was then a wearer of skin (camma) and a bearer of water goblet (kamaṇḍalu). I saw that stainless (vimala) Buddha, the self-made (sayambhū) the uncon- querable (aparājita), who had directed His mind toward strenuous effort (padhāna), entered upon jhāna, and who was dwell- ing (vasiṃ) with (His) delight in jhāna. Having seen the canker-free (anāsava) who had crossed the flood (ogha) and who had well accomplished (samiddha) all his requirements (kāma), I became pious (pasanna) and pleased (sumana) and offered (Him) ointment (abbhañjana) It was ninety one aeons (kappa) ago, that I offered ointment; I do not remember any evil-existence; this is the fruit- ful result of (my) ointment (offering). My depravity had been burnt; … Buddha’s instruction had been carried out. 6,2. Having, however, attained Arahantship, he happened to have come across bhikkhus(monks) in the fullness (bahule) of their bodily vigour (daḷhī), he uttered a stanza starting with “Sādhu sutaṃ sādhu caritakaṃ, giving instruction to them, making manifest the state of facilitation escape from dukkha (niyyānika) of the dispensation (sāsana). 36. There, sādu (good) means excellent (sundaraṃ). Sutaṃ (heard) means hearing (savanaṃ). What is meant (adhippetaṃ) here, is that hearing which, indeed, is conducive towards escape from rounds of repeated rebirths, distinctively; it is the listening to such ten basic teaching (kathāvatthu) as is properly connected with having few wants (appicchatā) and so on. Sādu caritakaṃ is to be construed thus:– practised that very practice of few wants and so on; indeed, the self-same good practice (carita) itself has been said to be “caritaka (pratice).” By means of two words also, he points out as “sundaraṃ (good),” much learning and proper practice (paṭipatti) also commensurate with it. Sadā means at all times, at the time of being a fresher (navaka) intermediate (majjjhima) and senior (thera); alternatively, during the moments all bodily movements (iriyāpatha). Aniketavihāro is to be construed: it is known as the abode of five strands of sensual pleasures because of being residential region of the forms of depravity (kilesa); alternatively, they are six worldly (lokiya) objects (dhamma) of contemplation (ārammaṇa). Accordingly (Buddha) said thus:– “O wealthy householder! Indeed the spreading bondage (visāravinibandha) of abode (niketa) which has the sign (nimitta) of form (rūpa) is said to be ‘niketasārī (a home-wanderer)’, and so on. The proper practice (paṭipadā) for the purpose of discarding of those homes (niketa) is the homeless living (aniketaviharo). Atthapucchanaṃ is to be construed as: the asking of such different matters as the present (diṭṭhadhammika) welfare (attha), the future (samparāyika) welfare and absolute (parama) welfare, after having approached a good friend (kalyāṇamitta) by one, who desires asking about of such varieties as good deed (kusala) and so on or the beneficial meaning (attha) of natural (sabhāva) truth (dhamma) saying: “Venerable sir! What is good deed (kusala)? What is sinless (anavajja)”? And so on. Padakkhiṇa kammaṃ is to be construed as: Having, however, asked that question, there is self-determination (ashiṭṭhāna) and righteously (sammā) proper practice (paṭipatti) over his instruction (ovāda) up (what is taught). Here also, the interpretation should be made (yojetabbaṃ) by the word (pada) “sādhu (well, good).” Etaṃ sāmaññaṃ is to be construed as:– This is monkhood (sāmaññaṃ), this is the condition of being a monk (samaṇabhāvo), which is the hearing (yaṃsutaṃ), which also is the practising (caritaṃ), which again is homeless living (aniketavihāro), which is asking of beneficial meaning (attha), and which is right-handed act as well (yañ ca padakkhiṇa kamma) of what has been said (vuttaṃ) thus “sādhu sutaṃ (it is good to be heard)” and so on. Since by means of this proper path or practice (paṭipadā) there is the state of being a monk (samaṇabhāva) and not in any other way, therefore, “sāmaññaṃ (monkhood);” thus, is the special word (adhivacana) of the fruition of the right path (maggaphala) candidly speaking (nippariyāyato). Alternatively, however, this is the proper path (paṭipadā) which is certainly true (apaṇṇaka) for it; to such a one as this monkhood (sāmañña) properly happens (sambhavati), in order to show the same it has been stated as: “skiācanassa, of an anxiousless Arahant.” Of one who does not hoard (apariggahaka), of one who has nothing to do (rahita) with all-round seizing (pariggaha) and accepting (paṭiggaha) field-sites, gold of hirañña and suvaṇṇa qualities, male and female slaves and so on; thus, is the meaning. The Commentary on the stanza of the Thera Kumāputta is complete. *********oOo********* ----